Functionalism in Astrology

by V A K Ayer

      IN THIS article I propose to address myself to examine

some of the ambiguities commonly met with by learners of this
science and which are dismissed with a shrug of shoulders
stating they are axiomatic or inexplicable. My object here is to
probe them, argue cogently and see if they are not amenable to
explanation in terms of basic principles, using of course ooha
and apoha, as emphasized by the ancients.
      Let me first take the problem of Upachaya houses an d of
them the 6th house in particular which happens to have a
common link with Trikas, Varahamihira states the 6th, 10th, 11th
and 3rd houses are known as Upachayas. He adds footnote that
they are not constant according to some, which means he does
not support that view.
      As pointed out by a commentator, the latter view means in
effect that Upachayahood of these houses are conditional. In the
words of Badarayana who leads this school, these houses retain
their Upachaya character only when not aspected by malefics
and enemies of the lords of those individual houses.
      I am introducing a rider to this discussion with a quotation
from Poorva Parasareeyam. It says: No doubt: 3, 6, 11 and 10
are Upachaya houses, but 6th is not, unless it is owned by a
benefic.
      Before proceeding further let us trace the evolution of the
word Upachaya and learn why all this fuss about those houses at
all. The word Chaya means 'to move'. It was originally used in
Vedic times in the context of gathering sacrificial fuel as
evidenced by the sacrificial process Chayana.
      The scope of the word was later expanded so as to mean
garnering cereals and today along with the prefix Upa it has
come to mean growth-oriented.
      Its earliest use in Astrology appears to be in its Muhurta
branch in the choice of Lagna for Garbhadhana. In the words of
Badarayana conception will take place without fail if Jupiter,
stationed in Upachaya house, aspects the Moon. Later it came to
be used in the post-natal chart where it came to be held that the
Lagna lord becomes powerful when he occupies Upachaya
house. Later on, it was further promoted to constitute Vasumati
Yoga, the darling of the masses.
      Let us pause here for a while and ask ourselves what in
heaven's name made or makes Upachaya, the apple of the eye?
      A moment's reflection will reveal that it owes its prestige to
the strategic position it holds in the natal chart vis-à-vis its sign-
posts of prosperity, namely 5th, 9th and 10th houses. The 3rd is
(the 7th) kendra from the 9th house; 6th is (the 10th) kendra
from the same 9th; and (9th) trikona from the 10th house; 11th
is (the 7th) kendra from the 5th and 2nd (vriddhi) from the 10th.
In other words they wield a magnetic pull on Punya, Dharma
and Karma. No wonder these houses and their tenants play a
vital role in the prosperity of our lives.
      Before drawing conclusions, it is pertinent to ask whether
Upachayahood on the part of these houses is built-in and
inviolate or acquired.
      On the face of it, it cannot be the former except as a matrix,
following the basic rule that bhavas (none excepted) yield
results in accordance with their nature, strength of ruling planets
and those occupying and aspecting them.
      Is sit not a fact that even the Ascendant is not immune to that
rule and Upachayas certainly cannot claim greater privilege nor
refuse any disability?

II

      The second question that arises is what criterion should be

applied to planets to identify them as benefic and malefic in this
context, and whether they become one or the other by their
intrinsic nature of their special function in particular contexts.
      Let me take the 6th house as a test case. In the Parasarian
system, it is held that the promises of planets in a radical chart
are redeemed during their Dasas and in the event of any
disability on their part, through connected planets. And, say, in
the words of Mantreswara, planets occupying the 8th, 12th and
6th houses yield evil results. Although this view has universal
acceptance, the same rishis make exceptions. For instance
Mantreswara himself says that the Sun in the 6th and Venus in
the 12th do good!
      Our confusion becomes confounded when we hear
Venkatesa saying that the Sun in the 6th causes loss of wealth
and endless sorrow. Our head almost reels when Kalyanavarma
intrudes saying that Venus in the 12th causes gain of wealth,
cereals, royal honour and joy, and, in the same breath states that
it also causes change of place, departure from home and death of
mother!
      We however find the answers to these conundrums in
famous commentaries. For instance, Varahamihira states in
Brihat Jataka that the Sun in the 6th makes one strong and
enables him to overcome his enemies. The commentary
Vivarana explains the issue by stating that this statement implies
that, should this Sun in the 6th be weak, the person will be
defeated by his enemies. This gives us a clue to the
interpretation of such statements that go against basic rules.
Indeed it is the correct way. Could a Lagna lord afford to occupy
the 6th without being fortified by strength to hold out against
enemies? Even a medico native cannot afford to miss this luxury
in order to be successful.
      In the light of the above eye-opening authoritative
explanation, it will be prudent to hold that the Sun in the 6th, as
indeed other planets, will be favourable in the chart and yield
good results provided they are functionally benefic.
      The same should be the case with Venus in the 12th. The
first part of the statement quoted earlier relates to his being
functionally benefic and the other, when not so.
      Incidentally we can save the 6th house from its trishanku
status thus: It becomes an Upachaya when it has a benefic clout
in an approved manner and remains a Trika when it cannot boast
of any. In essence functionalism should decide the issue.

III

      I shall mention a couple more of the blind spots in Astrology.

A Jataka Chandrika statement holds that lords of 3rd, 6th and
11th are evil. It is held so, possibly because the 3rd is the 12th
from the 4th (sukha); the 6th is the 12th from the 7th (married
pleasure) and the 11th is the 8th (death) from the 4th (sukha).
      As against this dictum is the oft-paraded cliché that malefics
occupying 3, 6, 11 suo moto become benefic.
      In the light of our discussion and the affidavits filed in
earlier paragraphs, the application of functionalism alone can
solve the riddle in the above two cases.
      There is another conundrum I wish to refer to. Prasna
Marga has it that in Ashtakavarga, if the number of benefic
bindus in the 11th house be greater than those in 12th, the person
will become wealthy and, poor if less.
      This statement appears to have been mistakenly based on the
categorical postulate of Prithuyashas (student of Siddhasena)
that more benefic bindus in Bhavas contribute to shobhana and
less of them dosha – with the exception of Bhavas—the 6th, the
8th and the 12th. Apparently it has been taken to mean that the
latter bhavas should carry less number of benefic bindus to earn
shobhana and more bindus earn more dosha. But inasmuch as
Prithuyasas has not said that they behave in the reverse way, it
must only be taken that they behave in a different way. That is to
say in any case more bindus will not earn more dosha but do
something else. What they earn will soon be explained.
Otherwise the above rule and its exception will contradict each
other.
      On the analogy that benefic planets occupying evil houses
tend to reduce the evil effects of those houses as also augment
their good ones, the impugned houses while carrying more
benefic bindus will have their evil effects reduced and good ones
augmented which alone contribute to their shobhana. This will
be the difference in their behaviour.
      Indeed by carrying more bindus, the 6th house can acquire a
stake in Upachayahood under the terms of entry into it. So will
be the case with the 8th house when with more bindus, it can lay
claim, on the strength of the analogy quoted, to reduction of
risks and strengthening of longevity. And the 12th, with more
bindus, can press for reduction in expenditure and jump the
queue for Moksha!
      Won't it be the other way all along with lower number of
bindus? This behaviour then accounts for the exception hinted
by Prithuyasas who is the most famous exponent of
functionalism.
      There is however one passable argument in favour of lower
bindus in the 12th house following the Prasna Marga rule.
      Lower number of bindus according to our functional
interpretation will cause more expenditure being the evil side of
the house. And the impugned text possibly wants us to perform
danas and dharmas in a large way, in order to earn punya! But
unfortunately for this view, our values today are different, bank
balance having greater merit than earning punya at the cost of
poverty!
      Here again, therefore, I feel functionalism should be fielded
to play its role which is universal rather than allow ourselves to
be quizzed by what may appear as a brain-twister.

(Courtesy: The Astrological Magazine, January, 1990.)

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